mrsingh

That might be because they were a tad bit busy taking on the infinitely better resourced, and numerically superior Moghul forces?

If it was a text by Rishis then it would be in Sanskrit as was the Books of knowledge. So Guru Sahib would have translated these for the common man to understand,as with most of the Dasam Granth (Chaubees Avtar, Cahndi Charitar) and this would have been the first time that the lower varnas would have access to them.

If that were the case, thn why did he not even spend one tenth that time to write stories to guide us about evil men?  Did Guru Ji only care about his Singhs and not his Singhnis? Why no stories to warn his Singhnis about evil men? Or Was Guru Ji suggesting that women are the ones who are inherently 'evil' (your word not mine)?
Also, there is mounting evidence to show Shyam was a court poet, and not a pen name of Guru Ji. The stories were retelling of older Hindu stories. And if Guru Ji did intend for this to be 'bani' for his Sikhs, then why did he not choose to include it in Sri Guru Granth Sahib Ji (or just tell his Sikhs to read the original in Hindu scriptures)??
Why did he bestow Guruship on SGGSJ ONLY?  If he even intended for Charitropakhyan to be compiled in a granth at all, then why was it only done so years after he left his physical body? Why did he not do it himself prior to leaving this world? Why is there no evidence prior to Bansavalinama??
What if what you have been taught is a not the whole truth? What if there was an agenda??? These questions you should be asking yourself. 
Waheguru Ji gave us these brains for a reason... blindly following every word a Baba / Sant says is dangerous.   We were meant to 'seek' the truth on our own!

People who believe in Dasam Granth invent all kind of fairy tales to justify Dasam Granth;
1) Oh but this Granth is for the Khalsa while GGS is for humanity
If DG is intended for the Khalsa, why doesn't it mention the word Khalsa even once?
2) Oh the internal evidence says someone called Shyam wrote a huge part... That means Guru Ji used that as pen name
If that is true then why do historical sources say that Shyam was a court poet and not a pen name?
3) Charitars were written to control Kaam
So Sikhs fell prey to kaam from 1469 to 1696? GGS was not enough to give them guidance?

Okay, so now that the usual "Guru Ji WROTE this" crowd has admitted that court poets could have wrote it and NOT Guru Gobind Singh Ji... that's a HUGE step in thnking already Sikh Khoj! 
Ragmaala, Thank you for pointing out that Guru Ji was pleased with banis of bhagats AND INCLUDED THEM IN SGGSJ.... that's the key... that they WERE included in SGGSJ shows they were intended to be bani. 
Guru Gobind Singh Ji himself specifically CHOSE NOT to include Charitropakyan in SGGSJ (he easily could have if he wanted)! And he himself bestowed the title of Guru on SGGSJ ONLY! And told us NOT TO WORSHIP ANY OTHER AS GURU! This was Guru Gobind Singh Ji's own instruction.
And DG was compiled AFTER Guru Gobind Singh Ji's left his physical body, there's no evidence that he ever intended for some of these to ever be seen by us! 

"Pleased with" is not the same as "worship this as words of God"
A parent can be pleased with their child's artwork and put it on the fridge and give the child a treat, but I doubt they would ever intend to use it as an example of fine arts in a museum or art school.  Similarly, Guru Ji could have been pleased with the effort that was put into it, and gave the poets gifts, but never intended for their works to become 'bani' for his Sikhs. 
 
 
 
 

It is always like that. When I give no source, you guys are so adamant and make the point 'why did no one question DG for 200 years'. Now I've already given one source with two statements:
1) Shyam was a court poet. Not a pen name of Guru Ji.
2) He is named amongst the authors who wrote compositions like the Charitropakhyan and Chaubis Avtar.
3) Besides the above external historical reference we find countless references to Shyam himself in the Dasam Granth:
ਸੁ ਕਬਿ ਸਯਾਮਿ ਤਾਕੋ ਕਹੈ ਚੌਦਸਵੋ ਅਵਤਾਰ ॥੪॥
The poet Shyam knows him as fourteenth incarnation.4.
(Chaubis Avtar)
Please note how the reference to Shyam occurs in Chaubis Avtar for example and the historical text also says Shyam was (amongst others) wrote the Chaubis Avtar and Charitropakhyan.
4) You guys are saying that there is only 1 source saying Charitars were by the court poets, but I challenge you: find me even one source saying 5 Banis Nitnem from 1700-1800. You want me to believe Chaupai is Bani without A SINGLE source but ignore my source, shame on you. Cognitive dissonance at its best.
 

First decide Ragmaala, is DG by Guru or by court poets? You're so confused.

Guru did not say that.
Approved and worship is not same

Thanks for admitting that Guru Gobind Singh did not write Charitropakhyan.

Why beat around the bush and start crying about Amrit Sanchar and Nitnem dependency on DG? We are already discussing that fact in another topic.
This is a reply to the people who claim that DG controversy is new and Puratan Sikhs always accepted DG as Guru Krit.
The 1776 source proves that already in the 18th century, parts if not the whole of Dasam Granth was attributed to court poets and not Guru Ji.
Besides that the internal proof of Raam and Shyam writing DG is corroborated by this source which confirms the existence of a poet called Shyam in the court of Guru Ji.

Paapiman:
Being pleased with something is NOT the same as intending it to be bani.  The Guru's own actions tell us otherwise... He purposely kept it separate from SGGSJ even though he could have easily included it AND he bewtowed Guruship on Sri Guru Granth Sahib Ji ONLY.  If he had intended court poet's work to become bani, than he certainly would have included it as such.  
 
 

The argument that Raam or Shyam is a pen name of Guru Gobind Singh Maharaaj will be rebutted with more sources in the coming time. I am awaiting for pro Dasam Granthis to come up with some history rather than emotional drama about 'moral lessons' and other fancy things these people invent out of nowhere. If Guru Gobind Singh diverted from the tradition to use Nanak, it would have been mentioned. The Guru taking up pen name Shyam or Raam must be somewhere in history, starting in 1696 to the early 1800s... after which the Dasam Granth was shoved in our panth on major scale by altering the Nitnem and Amrit Sanchaar to accommodate Dasam Granth into it.

This is a far cry from saying the Guru wrote it as moral lessons... 
Also, "pleased with" the work of other poets, is a LOT different than intending something to be Gurbani for his Sikhs.... 
Someone can be pleased with many things... but it doesn't mean they intend to use those things as the culmination of their life's works and lessons intended to be as the word of God... also evident in the fact that he himself stated to keep it separate from SGGSJ.  

Can we talk facts please instead of 'have you read' 'give the translation' etc? I can't type out the whole Sakhi so I have summarized it above with the heading of the Sakhi, relevant page number and so on. (I have the whole Sakhi/granth and wrote the above myself so don't even know why you're asking that)

The author(s) of the Charitars and 24 Avtar – a historical perspective
By: Gurdaat Khoji
'Mahima Parkash' which was completed in 1776 A.D.[1] by Sarup Das Bhalla, a descendant of Guru Amar Das, gives us some invaluable proof regarding the authorship of a major part of the present day Dasam Granth: the Charitropakhyan & the Chaubis Avtaar.

The interesting Sakhi in question comes in the Mehima Parkash under the heading: “ਆਗੈ  ਸਾਖੀ  ਸਤਿਗੁਰ  ਜੀ  ਨੇ  ਬੇਦ  ਬਿਦਯਾ  ਪ੍ਰਕਾਸ਼  ਕਰਣ  ਕੀ  ਅਰੁ  ਬਚਿਤ੍ਰ  ਨਾਟਕ  ਕੀ  ਬਾਨੀ  ਕੀ  ਸੰਗਿਆ  ਕੀ  ਨਿਰੂਪਨ ਹੋਇ  ਗੀ”[2].
The author starts by mentioning the fact that religious scriptures (Purans) were assembled and Pandits were called from Benaras. Stanza 5 tells us that Gurmukhi scribes were ordered to collaborate with the Pandits. Amongst the poets who came to the Gurus court were Nanua Bairagi, Shyam Kab, Brahm Bhaat,  Nihchal Fakeer and many more (6th stanza in the Sakhi). This is the evidence from the 18th century that talks about a physical person Shyam, who was a Poet and came to the Guru’s court. Compare this to the assertation that Poet Shyam was a pen name of Guru Gobind Singh, which is not supported by historical sources. The text goes on further and says in the 8th stanza that these poets wrote the Chaubis Avtar and Charitropakhyan. The Guru was pleased when he heard these and later on in stanza 12 it says that the Pandits were sent back home with various gifts.
 [1] Nabha, Kahan Singh (1926). Mahan Kosh (page 2803)
[2] Bhalla, Sarup Das (1776), Mahima Parkash (page 411)
 

There is a difference between written by Guru Gobind Singh and approved by Guru Gobind Singh. In case I refer to Charitropakhyan as court poetry it does not close the possibility that it might have been approved by the Guru?

I love this!
 
It's like a theatrical teaser.....
 
"Coming soon to a place near you!"
 
"The untold truth about charitriopakyaan!"
 
"Be amazed, and in awe!"
 
lol

Ego. Need to work on that.

Do you think that things like this might have anything to do with it?
http://www.telegraph.co.uk/news/uknews/crime/10061217/Imams-promote-grooming-rings-Muslim-leader-claims.html
https://en.wikipedia.org/wiki/Derby_sex_gang
or more relatedt Sikh girls:

https://www.youtube.com/watch?v=6dPqvVvhnZE
http://dailysikhupdates.com/young-girls-become-targets-of-sexual-grooming-at-nagar-kirtans-in-uk-video/
 
p.s. - I was elected treasurer this year at our Gurdwara... guess who controls the golak here? ;) And it goes straight from the gurdwara to the bank and all deposit receipts are maintained. (And there are always two of us counting it as well, and both sign the book so that no one person can ever be accused of anything). 

Okay I get your point here.
 
To me it looks like there was better equality in the physical lifetimes of the human Gurus. In relative terms, many Panjabi women also appear to have been infinitely less shackled by society in the Lahore Sikh kingdom than their white counterparts in Victorian England too. Rani Jindan was shockingly outspoken (and threatening) to the white men that encountered her. M. Ranjit Singh's Muslim wife demonstrated an open belligerence towards the monarch that doesn't find parallel in British society.   I think annexation possibly played a part in strengthened patriarchy. The Brits obviously didn't like dealing with women and excluded them from power, patronising the rural segment who are notoriously patriarchal.
Today, the lucrative lure of the golak contents also makes dubious people hawkish and exclusionary to protect financial interests. 
That ALL being said, don't discount the impact of having a LONG period of brutal warfare, where women were targeted by the enemy as purely sexual objects and financial assets, in the way that Yahzdi women are being sold and used today in the mid-east. However tough you might feel camping out in your submarine, Sikh men in the past had to deal with day to day realities of war that highlighted the vulnerability of women. 
Anyway, I don't see anything in Sikhi that would bar a women from leadership positions in the sangat myself. It's people doing it for their own interests or based on their own personal opinions.

Besides Guru Hargobind Ji and Guru Gobind Singh Ji who killed lions on their own, our beloved Guru Ke Singh like Bhai Roshan Singh and Gen Hari Singh Nalwa (bare handed) too killed lions single handedly.

This post has so much truth in it

The two shabad a make me cry
 
ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੫ ॥ सिरीरागु महला ५ ॥ Sirīrāg mėhlā 5. Siree Raag, Fifth Mehl:
ਸਭੇ ਥੋਕ ਪਰਾਪਤੇ ਜੇ ਆਵੈ ਇਕੁ ਹਥਿ ॥ सभे थोक परापते जे आवै इकु हथि ॥ Sabẖe thok parāpaṯe je āvai ik hath. All things are received if the One is obtained.
ਜਨਮੁ ਪਦਾਰਥੁ ਸਫਲੁ ਹੈ ਜੇ ਸਚਾ ਸਬਦੁ ਕਥਿ ॥ जनमु पदारथु सफलु है जे सचा सबदु कथि ॥ Janam paḏārath safal hai je sacẖā sabaḏ kath. The precious gift of this human life becomes fruitful when one chants the True Word of the Shabad.
ਗੁਰ ਤੇ ਮਹਲੁ ਪਰਾਪਤੇ ਜਿਸੁ ਲਿਖਿਆ ਹੋਵੈ ਮਥਿ ॥੧॥ गुर ते महलु परापते जिसु लिखिआ होवै मथि ॥१॥ Gur ṯe mahal parāpaṯe jis likẖi▫ā hovai math. ||1|| One who has such destiny written on his forehead enters the Mansion of the Lord's Presence, through the Guru. ||1||
ਮੇਰੇ ਮਨ ਏਕਸ ਸਿਉ ਚਿਤੁ ਲਾਇ ॥ मेरे मन एकस सिउ चितु लाइ ॥ Mere man ekas si▫o cẖiṯ lā▫e. O my mind, focus your consciousness on the One.
ਏਕਸ ਬਿਨੁ ਸਭ ਧੰਧੁ ਹੈ ਸਭ ਮਿਥਿਆ ਮੋਹੁ ਮਾਇ ॥੧॥ ਰਹਾਉ ॥ एकस बिनु सभ धंधु है सभ मिथिआ मोहु माइ ॥१॥ रहाउ ॥ Ėkas bin sabẖ ḏẖanḏẖ hai sabẖ mithi▫ā moh mā▫e. ||1|| rahā▫o. Without the One, all entanglements are worthless; emotional attachment to Maya is totally false. ||1||Pause||
ਲਖ ਖੁਸੀਆ ਪਾਤਿਸਾਹੀਆ ਜੇ ਸਤਿਗੁਰੁ ਨਦਰਿ ਕਰੇਇ ॥ लख खुसीआ पातिसाहीआ जे सतिगुरु नदरि करेइ ॥ Lakẖ kẖusī▫ā pāṯisāhī▫ā je saṯgur naḏar kare▫i. Hundreds of thousands of princely pleasures are enjoyed, if the True Guru bestows His Glance of Grace.
ਨਿਮਖ ਏਕ ਹਰਿ ਨਾਮੁ ਦੇਇ ਮੇਰਾ ਮਨੁ ਤਨੁ ਸੀਤਲੁ ਹੋਇ ॥ निमख एक हरि नामु देइ मेरा मनु तनु सीतलु होइ ॥ Nimakẖ ek har nām ḏe▫e merā man ṯan sīṯal ho▫e. If He bestows the Name of the Lord, for even a moment, my mind and body are cooled and soothed.
ਜਿਸ ਕਉ ਪੂਰਬਿ ਲਿਖਿਆ ਤਿਨਿ ਸਤਿਗੁਰ ਚਰਨ ਗਹੇ ॥੨॥ जिस कउ पूरबि लिखिआ तिनि सतिगुर चरन गहे ॥२॥ Jis ka▫o pūrab likẖi▫ā ṯin saṯgur cẖaran gahe. ||2|| Those who have such pre-ordained destiny hold tight to the Feet of the True Guru. ||2||
ਸਫਲ ਮੂਰਤੁ ਸਫਲਾ ਘੜੀ ਜਿਤੁ ਸਚੇ ਨਾਲਿ ਪਿਆਰੁ ॥ सफल मूरतु सफला घड़ी जितु सचे नालि पिआरु ॥ Safal mūraṯ saflā gẖaṛī jiṯ sacẖe nāl pi▫ār. Fruitful is that moment, and fruitful is that time, when one is in love with the True Lord.
ਦੂਖੁ ਸੰਤਾਪੁ ਨ ਲਗਈ ਜਿਸੁ ਹਰਿ ਕਾ ਨਾਮੁ ਅਧਾਰੁ ॥ दूखु संतापु न लगई जिसु हरि का नामु अधारु ॥ Ḏūkẖ sanṯāp na lag▫ī jis har kā nām aḏẖār. Suffering and sorrow do not touch those who have the Support of the Name of the Lord.
ਬਾਹ ਪਕੜਿ ਗੁਰਿ ਕਾਢਿਆ ਸੋਈ ਉਤਰਿਆ ਪਾਰਿ ॥੩॥ बाह पकड़ि गुरि काढिआ सोई उतरिआ पारि ॥३॥ Bāh pakaṛ gur kādẖi▫ā so▫ī uṯri▫ā pār. ||3|| Grasping him by the arm, the Guru lifts them up and out, and carries them across to the other side. ||3||
ਥਾਨੁ ਸੁਹਾਵਾ ਪਵਿਤੁ ਹੈ ਜਿਥੈ ਸੰਤ ਸਭਾ ॥ थानु सुहावा पवितु है जिथै संत सभा ॥ Thān suhāvā paviṯ hai jithai sanṯ sabẖā. Embellished and immaculate is that place where the Saints gather together.
ਢੋਈ ਤਿਸ ਹੀ ਨੋ ਮਿਲੈ ਜਿਨਿ ਪੂਰਾ ਗੁਰੂ ਲਭਾ ॥ ढोई तिस ही नो मिलै जिनि पूरा गुरू लभा ॥ Dẖo▫ī ṯis hī no milai jin pūrā gurū labẖā. He alone finds shelter, who has met the Perfect Guru.
ਨਾਨਕ ਬਧਾ ਘਰੁ ਤਹਾਂ ਜਿਥੈ ਮਿਰਤੁ ਨ ਜਨਮੁ ਜਰਾ ॥੪॥੬॥੭੬॥ नानक बधा घरु तहां जिथै मिरतु न जनमु जरा ॥४॥६॥७६॥ Nānak baḏẖā gẖar ṯahāʼn jithai miraṯ na janam jarā. ||4||6||76|| Nanak builds his house upon that site where there is no death, no birth, and no old age. ||4||6||76||
ਸ੍ਰੀਰਾਗੁ ਮਹਲਾ ੫ ॥ स्रीरागु महला ५ ॥ Sarīrāg mėhlā 5. Siree Raag, Fifth Mehl:
ਸੋਈ ਧਿਆਈਐ ਜੀਅੜੇ ਸਿਰਿ ਸਾਹਾਂ ਪਾਤਿਸਾਹੁ ॥ सोई धिआईऐ जीअड़े सिरि साहां पातिसाहु ॥ So▫ī ḏẖi▫ā▫ī▫ai jī▫aṛe sir sāhāʼn pāṯisāhu. Meditate on Him, O my soul; He is the Supreme Lord over kings and emperors.
ਤਿਸ ਹੀ ਕੀ ਕਰਿ ਆਸ ਮਨ ਜਿਸ ਕਾ ਸਭਸੁ ਵੇਸਾਹੁ ॥ तिस ही की करि आस मन जिस का सभसु वेसाहु ॥ Ŧis hī kī kar ās man jis kā sabẖas vesāhu. Place the hopes of your mind in the One, in whom all have faith.
ਸਭਿ ਸਿਆਣਪਾ ਛਡਿ ਕੈ ਗੁਰ ਕੀ ਚਰਣੀ ਪਾਹੁ ॥੧॥ सभि सिआणपा छडि कै गुर की चरणी पाहु ॥१॥ Sabẖ si▫āṇpā cẖẖad kai gur kī cẖarṇī pāhu. ||1|| Give up all your clever tricks, and grasp the Feet of the Guru. ||1||
ਮਨ ਮੇਰੇ ਸੁਖ ਸਹਜ ਸੇਤੀ ਜਪਿ ਨਾਉ ॥ मन मेरे सुख सहज सेती जपि नाउ ॥ Man mere sukẖ sahj seṯī jap nā▫o. O my mind, chant the Name with intuitive peace and poise.
ਆਠ ਪਹਰ ਪ੍ਰਭੁ ਧਿਆਇ ਤੂੰ ਗੁਣ ਗੋਇੰਦ ਨਿਤ ਗਾਉ ॥੧॥ ਰਹਾਉ ॥ आठ पहर प्रभु धिआइ तूं गुण गोइंद नित गाउ ॥१॥ रहाउ ॥ Āṯẖ pahar parabẖ ḏẖi▫ā▫e ṯūʼn guṇ go▫inḏ niṯ gā▫o. ||1|| rahā▫o. Twenty-four hours a day, meditate on God. Constantly sing the Glories of the Lord of the Universe. ||1||Pause||
ਤਿਸ ਕੀ ਸਰਨੀ ਪਰੁ ਮਨਾ ਜਿਸੁ ਜੇਵਡੁ ਅਵਰੁ ਨ ਕੋਇ ॥ तिस की सरनी परु मना जिसु जेवडु अवरु न कोइ ॥ Ŧis kī sarnī par manā jis jevad avar na ko▫e. Seek His Shelter, O my mind; there is no other as Great as He.
ਜਿਸੁ ਸਿਮਰਤ ਸੁਖੁ ਹੋਇ ਘਣਾ ਦੁਖੁ ਦਰਦੁ ਨ ਮੂਲੇ ਹੋਇ ॥ जिसु सिमरत सुखु होइ घणा दुखु दरदु न मूले होइ ॥ Jis simraṯ sukẖ ho▫e gẖaṇā ḏukẖ ḏaraḏ na mūle ho▫e. Remembering Him in meditation, a profound peace is obtained. Pain and suffering will not touch you at all.
ਸਦਾ ਸਦਾ ਕਰਿ ਚਾਕਰੀ ਪ੍ਰਭੁ ਸਾਹਿਬੁ ਸਚਾ ਸੋਇ ॥੨॥ सदा सदा करि चाकरी प्रभु साहिबु सचा सोइ ॥२॥ Saḏā saḏā kar cẖākrī parabẖ sāhib sacẖā so▫e. ||2|| Forever and ever, work for God; He is our True Lord and Master. ||2||
ਸਾਧਸੰਗਤਿ ਹੋਇ ਨਿਰਮਲਾ ਕਟੀਐ ਜਮ ਕੀ ਫਾਸ ॥ साधसंगति होइ निरमला कटीऐ जम की फास ॥ Sāḏẖsangaṯ ho▫e nirmalā katī▫ai jam kī fās. In the Saadh Sangat, the Company of the Holy, you shall become absolutely pure, and the noose of death shall be cut away.
ਸੁਖਦਾਤਾ ਭੈ ਭੰਜਨੋ ਤਿਸੁ ਆਗੈ ਕਰਿ ਅਰਦਾਸਿ ॥ सुखदाता भै भंजनो तिसु आगै करि अरदासि ॥ Sukẖ▫ḏāṯa bẖai bẖanjno ṯis āgai kar arḏās. So offer your prayers to Him, the Giver of Peace, the Destroyer of fear.
ਮਿਹਰ ਕਰੇ ਜਿਸੁ ਮਿਹਰਵਾਨੁ ਤਾਂ ਕਾਰਜੁ ਆਵੈ ਰਾਸਿ ॥੩॥ मिहर करे जिसु मिहरवानु तां कारजु आवै रासि ॥३॥ Mihar kare jis miharvān ṯāʼn kāraj āvai rās. ||3|| Showing His Mercy, the Merciful Master shall resolve your affairs. ||3||
ਬਹੁਤੋ ਬਹੁਤੁ ਵਖਾਣੀਐ ਊਚੋ ਊਚਾ ਥਾਉ ॥ बहुतो बहुतु वखाणीऐ ऊचो ऊचा थाउ ॥ Bahuṯo bahuṯ vakẖāṇī▫ai ūcẖo ūcẖā thā▫o. The Lord is said to be the Greatest of the Great; His Kingdom is the Highest of the High.
ਵਰਨਾ ਚਿਹਨਾ ਬਾਹਰਾ ਕੀਮਤਿ ਕਹਿ ਨ ਸਕਾਉ ॥ वरना चिहना बाहरा कीमति कहि न सकाउ ॥ varnā cẖihnā bāhrā kīmaṯ kahi na sakā▫o. He has no color or mark; His Value cannot be estimated.
ਨਾਨਕ ਕਉ ਪ੍ਰਭ ਮਇਆ ਕਰਿ ਸਚੁ ਦੇਵਹੁ ਅਪੁਣਾ ਨਾਉ ॥੪॥੭॥੭੭॥ नानक कउ प्रभ मइआ करि सचु देवहु अपुणा नाउ ॥४॥७॥७७॥ Nānak ka▫o parabẖ ma▫i▫ā kar sacẖ ḏevhu apuṇā nā▫o. ||4||7||77|| Please show Mercy to Nanak, God, and bless him with Your True Name. ||4||7||77||

Bhai Nand Lal's ganjnama praises Guru Har Rai as the Gardan-zane sarkashân (decapitator of the heads of tyrants) - clear military terminology.